Jurnal Online Fakultas Syariah dan Hukum (UIN Sunan Ampel Surabaya)
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TAX AMNESTY IN LAW NUMBER 11 OF 2016 SEEN FROM THE PERSPECTIVE OF FIQH AL-DARĪBAH (TAXATION IN ISLAM)
Full text linkAbstract:This research aims to elaborate on tax amnesty according to the provision set forth in Law Number 11 of 2016 seen from the perspective of fiqh al-ḍarībah or Islamic taxation. This library research studied secondary data sourced from books, journals, or other references. All the data were analyzed based on a content analysis technique. The research results reveal that tax amnesty is a breakthrough established by the government to expedite economic growth and restructure the economy by transferring assets, considering that this measure can increase domestic liquidity, increase exchange rate, decrease interest rate, and increase investment. Tax amnesty is part of the taxation reform paving into more just taxation and a more valid, comprehensive, and integrated taxation database. The values obtained from this tax collection should contribute to national development. From the perspective of fiqh al-ḍarībah, tax amnesty is within the study of mu'āmalah ijtihādiyyah, where the government is authorized to make laws concerning taxation and adheres to the principles of welfare and justice for citizens. The government is also responsible to decide the amounts of taxes to be paid by taxpayers. Ulama, however, suggested that there should not be any likelihood that taxation is perceived as a burden by people and that the collected taxes are intended for immoral conduct. Moreover, taxation is decided in deliberation. If all these requirements are not fulfilled, taxes collected may represent sinful conduct or injustice
Tradisi Menjelang Pernikahan Perspektif Paradigma Generasi Muda di Desa Brengkok, Brondong, Lamongan
Full text linkThe younger generation is often considered to be against the establishment running in the community's social environment. For example, in the context of traditions related to ceremonial pre-wedding, there is a new perspective on these various events. For the older generation, this condition can be considered a contradiction to the legacy that has been running in society. More specifically, such a paradigm is also symptomatic among the younger generation of Brengkok Village. This study tries to dig deeper into the paradigm of the younger generation of Brengkok village. By using interview techniques with the younger generation in Brengkok village, it is hoped that they will be able to present more comprehensive data. The interviews were then analyzed using Max Weber's approach to social action theory. The paradigm that exists in the younger generation of Brengkok Village is, of course, based on rational reasons for traditions that have been established and run across generations. Something that has been considered a patent value by the older generation. When the current younger generation is in a position as the older generation, it will certainly give a different touch to the passage of traditions leading up to the wedding. The various rational reasons put forward will become considerations that have more value, which in the end, will answer the anxiety of the older generation about the existence of this tradition
Hukm al-Zawaj baina Mukhtalif al-Adyan fi Nadzariyyah al-Fuqaha
Full text linkAbstract: This article discusses the jurisprudence of marriage between different religions in the theory of jurists. This normative legal research examines the law of interreligious marriage according to jurists and its effects. The research data was analyzed descriptively. The study concluded that the marriage of a Muslim woman to a Christian is not permissible in Islamic law. About the ruling on a Muslim marrying a woman from a biblical woman, the permissibility of a Muslim marrying a woman in writing is a desire for Islam. Still, this origin is considered with several restrictions, namely: 1- Making sure that she is biblical in the sense that she is a Jew or a Christian who believes in God and His messages and the hereafter and is not an atheist or apostate from her religion, and this is what abounds in the West. 2- To be chaste and immune. 3- There should be no fitna behind the marriage to the Scriptures or specific or likely harm. Concerning the ruling on a Muslim woman marrying a non-Muslim, the scholars are unanimous in prohibiting it. This is because Allah says in Surah Al-Baqarah: Verse 221.
Keywords: interreligious marriage, jurists, Muslim, Muslim, jurisprudence.
الملخص: يناقش هذا المقال عن حكم الزواج بين مختلف الأديان في نظرية الفقهاء. هذا البحث هو بحث قانوني معياري يبحث في قانون الزواج بين الأديان وفقا للفقهاء وآثاره. تم تحليل بيانات البحث بشكل وصفي. وخلصت الدراسة إلى أن زواجَ المسلمةِ من المسيحي غير جائز في الشريعة الإسلامية. وأما حكم زواج المسلم من الكتابية، إباحة زواج المسلم من الكتابية ترغيباً لها بالإسلام، ولكن هذا الأصل معتبر بعدة قيود وهي: 1- الإستيثاق من كونها كتابية بمعنى أنها يهودية أو نصرانية التي تؤمن بالله ورسالاته والدار الآخرة وليست ملحدة أو مرتدة عن دينها، وهذا ما يكثر في الغرب. 2- أن تكون عفيفة محصنة 3- ألا يكون من وراء الزواج من الكتابية فتنة ولا ضرر محقق أو مرجح. وأما حكم زواج المسلمة بغير المسلم، فقد أجمع العلماء على تحريمه. وذلك لقول الله تعالى في سورة البقرة: الآية 221.
الكلمات المفتاحية: الزواج بين الأديان، الفقهاء، المسلم، المسلمة، الفق
Kedudukan Anak Luar Nikah dalam Masyarakat Adat Desa Jatilangkung Mojokerto Perspektif Hukum Islam
Full text linkIllegitimate children are not children born from legal marriages based on Islamic law and not registered according to the Marriage Law of Indonesia, but children born from a relationship between a man and a woman without any matrimony ties. According to the majority opinion of ulama fiqh, the child is bequeathed to his father if the child is born after six months of the marriage. The child is bequeathed to his mother only if the child is born before six months. In Jatilangkung, a forced marriage will occur when a woman becomes pregnant out of wedlock, namely marrying a pregnant woman to a man who has impregnated her. According to local tradition, the child's standing is considered the same as a legitimate child resulting from a legal sexual relation; the parents will be responsible for the child, and the child will receive a share of their parent's inheritance. Administratively, the child linage is on the mother's husband, but they should employ a magistered guardian in the marriage.
Abstrak: Anak yang lahir dari perkawinan yang sah menurut hukum Islam dan tidak tercatat menurut Undang-Undang Perkawinan, tidak masuk dalam kategori anak lahir di luar nikah. Sebab anak yang lahir diluar nikah adalah anak yang lahir dari hubungan antara pria dengan wanita tanpa ada ikatan perkawinan. Menurut pendapat mayoritas ulama dalam hukum Islam jika anak itu lahir setelah enam bulan dari perkawinan ibu dan bapaknya, maka anak itu dinasabkan kepada bapaknya, jika anak itu dilahirkan sebelum enam bulan, anak itu dinasabkan kepada ibunya saja. Pada umumnya di Jatilangkung, ketika ada seorang perempuan yang hamil di luar nikah maka akan terjadi kawin paksa, yaitu mengawinkan perempuan yang hamil dengan laki-laki yang telah menghamilinya. Kedudukan anak tersebut menurut hukum setempat dianggap sama seperti halnya anak sah hasil dari hubungan setelah perkawinan, orang tua akan bertanggung jawab atas anak tersebut serta akan mendapat jatah dari harta peninggalan orang tuanya. Nasabnya secara administrasi akan diikutkan kepada suami ibunya, namun ketika nikah menggunakan wali hakim.
Najmuddīn Al-Tūfī's Thoughts on The Dynamics of Inheritance Law 2:1 Perspective of Maṣlaḥah
Full text linkIslamic hereditary law in the reality of human life demands legal dynamism to vouch for the flexibility and adaptability of genetic law following the characteristics of modern Muslim societies. This article elaborates on the dynamics of the 2: 1 inheritance law between heirs, male and women, from the perspective of the maṣlaḥah of Najmuddīn al-Ṭūfī. To analyze the conception of inheritance 2:1 division, this study attempts to dissect it with the theory of maṣlaḥah Najmuddīn al-Ṭūfī. The studies and analysis have been discovered, resulting in the conclusion that the dynamics of the 2: 1 hereditary law has been subject to embodying the benefits properly. In the view of Najmuddīn al-Ṭūfī, the help is the goal of sharia, even the highest argument if it is contradicted between text and maṣlaḥah. This view, when applied to the verse of the Holy Qur'an, An Nisa (4): 11, will open up opportunities for responsive reinterpretation. Based on this concept, it is understood that deviating from the law of text in the distribution of inheritance is permissible to create benefits for the heirs and avoid disputes
Kisah Perempuan Pekerja Migran Indonesia di Hong Kong: Perjuangan untuk Keluarga dan Pendidikan Anak
Full text linkThis study aims to describe struggle of Nurdiana and Tira, two Indonesian female migrant workers who work in domestic sector in Hong Kong. They are part of thousands of Indonesian migrant workers in this country. Data from BNP2TKI shows that in 2019 only, there were 70,840 migrant workers placed in Hong Kong. Most of them are women. These women work in informal sectors, particularly domestic works. Using life story method, this research is able to find out that the main reason for both Nurdiana and Tira to work in Hong Kong is to fulfill their family needs and support education of their children. Their children are studying in Pesantren. Life story gives chances to both informants to talk more about their work, their relation with employers, family, friends, and challenges they face, including that of COVID-19. Their stories provide an understanding of the real situation faced by these two family heroes.  
Islam dan Adat dalam Tradisi Perkawinan Masyarakat Suku Bugis: Analisis Interaksionisme Simbolik
Full text linkThis article is intended to examine the relationship between Islam and adat in the Bugis traditional wedding procession by using symbolic interactionism analysis. The procession of the Bugis traditional wedding tradition is divided into several parts, namely mappese-pese or mabbaja laleng which is interpreted as a process to find out whether the couple to be married has a fiance or not, this is intended as a form of caution not to propose to a woman who has been proposed. by other people. Madduta is done as a form of appreciation or love among humans. Mappettu ada is meant to reinforce the outcome of the conversation and is intended to elevate the position of women in the procession. Mappacci is meant to carry out the self-cleaning process by using several traditional instruments and using the Koran and praise to the Prophet in the form of reading barazanji as its main foundation and giving leko' is meant as a form of husband's responsibility in providing for his wife. This gives legitimacy that Islam and customs in the tradition of Bugis marriage go hand in hand or a form of acceptance of the Bugis community with Islamic values described in the traditions being carried out
Tradisi Ngorek Pada Upacara Nyongkolan Perkawinan Adat Sasak Tanak Awu
Full text linkThis article discusses the tradition of ngorek at the nyongkolan ceremony in the traditional Sasak Tanak Awu marriage. The ngorek tradition is a tradition which is done in the afternoon when the nyongkolan event is taking place. At the time of the event, the groomsmen perform the tradition of chopping or stabbing one of his own limbs with a sharp weapon such as swords, kris and so on, so that sometimes these activities cause injuries to their limbs. The main focus of the study of this article is why the Sasak Tanak Awu people still practice the tradition of ngorek by using the concept of reasons for the emergence of legal practice in society which was initiated by Satjipto Raharjo, this paper finds that the factors of the Tanak Awu Village community in carrying out the Ngorek tradition are, first, to show off invulnerability, second, attracts girls and third, keeps tradition
Artikel ini membahas mengenai tradisi ngorek pada upacara nyongkolan dalam perkawinan adat Sasak Tanak Awu. Tradisi ngorek adalah sebuah tradisi dimana dilakukan pada sore hari ketika acara nyongkolan sedang berlangsung. Pada saat acara tersebut, laki-laki pengiring pengantin melakukan tradisi ngorek dengan cara membacok atau menusuk salah satu anggota badannya sendiri dengan keras menggunakan senjata tajam seperti pedang, keris dan lain sebagainya, sehingga terkadang kegiatan tersebut menyebabkan terjadinya luka-luka pada anggota badan merekaf. Fokus utama kajian artikel ini adalah mengapa masyarakat Sasak Tanak Awu masih melakukan tradisi ngorek dengan menggunakan konsep alasan munculnya praktek hukum dalam masyarakat yang digagas oleh Satjipto Raharjo, tulisan ini menemukan bahwa faktor-faktor masyarakat Desa Tanak Awu melakukan tradisi Ngorek adalah, pertama, untuk memamerkan ilmu kebalnya, kedua, menarik perhatian para gadis dan ketiga, menjaga tradisi.
 
Penjualan Tuak di Paciran Lamongan Perspektif Hukum Pidana Islam
Full text linkThe article discusses the sale of tuak drinks in Paciran Lamongan from Islamic criminal law's perspective. This research is field research. Data comes from observations, interviews, and documentation. Data will be analyzed using a descriptive qualitative method with a deductive mindset. Based on laboratory test results on 800ml of tuak drink, it contains alcohol of 8.5%. Based on Islamic law, it considered as khamr. The Regional Regulation of Lamongan Regency, Number 03 of 2004 concerning Supervision and Control of the Distribution of Liquor, alcohol of 8.5% categorized as level B liquor and it's distribution is prohibited. Those who violate the rule, punishable with imprisonment for a maximum of 3 months or a maximum fine of Rp. 50,000,000- (fifty million rupiah). According to Islamic law’s perspective, the penalty given to the seller of liquor is ?add's penalty of 40 to 80 whips. In case of the punishment of ?add cannot be carried out, the criminal can be punished by ta'z?r referring to the applicable laws or regulations
Pola Praktik Penyelesaian Tindak Pidana Anak di Lamongan Dalam Perspektif Restorative Justice: Studi Kasus Anak yang Berhadapan dengan Hukum di Lamongan
No full textProtection of children is a constitutional obligation and for children is a constitutional right. In the context of children as national assets, protection for them is a necessity for the State. Then the incident of children in conflict with the law is also the scope of children who must be protected by the State, and in handling it, is it the same as adults who commit criminal acts. On the basis of this premise, research under the above title was conducted. Then this research is intended to portray legal practice, its relevance to the concept of justice restoration which has actually been adopted by the Child Protection Law with the terminology of diversion.
In this study using the normative juridical method and collaborating with a sociological approach, then in the normative approach method, preceded by an inventory of positive laws governing child protection in the criminal justice system, then studying legal principles, in concreto legal discovery and the level of vertical synchronization. and horizontal. Then the sociological juridical approach is used to determine the implementation of child protection in the practice of the criminal justice system, where there are social aspects that influence the operation of law in society (law in action).
The result of this research is to try to portray the concept of justice restoration as a model for solving children who are dealing with the law, with the reality of the law in its enforcement